Matthew 15:14
Matthew 15:14 in Multiple Translations
Disregard them! They are blind guides. If a blind man leads a blind man, both will fall into a pit.”
Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
Let them alone: they are blind guides. And if the blind guide the blind, both shall fall into a pit.
Let them be: they are blind guides. And if a blind man is guiding a blind man, the two will go falling into a hole together.
“Forget about them—they are blind guides. If a blind man leads another blind man, then they'll both fall into a ditch.”
Let them alone, they be the blinde leaders of the blinde: and if the blinde leade ye blinde, both shall fall into the ditche.
let them alone, guides they are — blind of blind; and if blind may guide blind, both into a ditch shall fall.'
Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit.”
Let them alone: they are blind leaders of the blind. And if the blind leadeth the blind, both will fall into the ditch.
Let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both will fall into the pit.
Do not pay any attention to the Pharisees. They do not help people who do not know God’s truth to understand it, just like blind guides do not help blind people to perceive where they should go [MET]. If a blind person tries to lead another blind person, they will both fall into a big hole [MET]. Similarly, both the Pharisees and their disciples will end up in hell.”
Berean Amplified Bible — Matthew 15:14
BAB
Word Study
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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Matthew 15:14 Interlinear (Deep Study)
BIB
GRK
αφετε
αυτους
οδηγοι
εισιν
τυφλοι
τυφλων
τυφλος
δε
τυφλον
εαν
οδηγη
αμφοτεροι
εις
βοθυνον
πεσουνται
αφετε
aphiēmi
G863
to release: leave
Verb-2AAM-2P
αυτους
autos
G846
it/s/he
Pron-APM
οδηγοι
hodēgos
G3595
guide/leader
Noun-NPM
εισιν
eimi
G1510
to be
Verb-PAI-3P
τυφλοι
tuphlos
G5185
blind
Adj-NPM
τυφλων
tuphlos
G5185
blind
Adj-GPM
τυφλος
tuphlos
G5185
blind
Adj-NSM
δε
de
G1161
then
Conj
τυφλον
tuphlos
G5185
blind
Adj-ASM
εαν
ean
G1437
if
COND
οδηγη
hodēgeō
G3594
to guide
Verb-PAS-3S
αμφοτεροι
amphoteros
G297
both
Adj-NPM
εις
eis
G1519
toward
Prep
βοθυνον
bothunos
G999
pit
Noun-ASM
πεσουνται
piptō
G4098
to collapse
Verb-FNI-3P
Greek Word Study
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Greek Word Reference — Matthew 15:14
αφετε
aphiēmi
G863
"to release: leave"
Verb-2AAM-2P
To release or leave something means to let it go or send it away, as seen in Matthew 27:50 and 1 Corinthians 7:11-13. It can also mean to forgive or remit debts and sins.
Definition: ἀφ-ίημι, [in LXX for נשׂא, נוח hi., נתן, סלח ni., עזב, etc. ;] __1. to send forth, send away, let go: of divorce (DB, iii, 274a), τ. γυναῖκα (Hdt.), 1Co.7:11-13; of death, τ. πνεῦμα (Gen.35:18, Hdt., al.), Mat.27:50; (φωνήν, to utter a cry, Mrk.15:37; of debts, to remit, forgive (cl.), τ. δανεῖον, Mat.18:27; τ. ὀφειλήν, Mat.18:32; esp. of sins (Cremer 296f.), τ. ἁμαρτίας, ἁμαρτήματα, ἀνομίας, Mat.9:2, Rom.4:7" (LXX), 1Jn.1:9, al.; punctiliar and iterative present (M, Pr., 119), Mrk.2:5, Luk.11:4; Ion. pf., ἀφέωνται (M, Pr., 38), Luk.5:23. __2. to leave alone, leave, neglect: Mat.4:11 5:24 15:14, Mrk.1:20, 31 Jhn.4:3, 28 al.; τ. ἐντολὴν τ. θεοῦ, Mrk.7:8; τον̀ τ. ἀρχῆς τ. Χριστοῦ λόγον, Heb.6:1; τ. ἀγάπην τ. πρώτην, Rev.2:4; ptcp., ἀφείς, pleonastic (as in Aram.; M, Pr., 14; Dalman, Words, 21f.), Mat.13:36 22:22, Mrk.8:13, al. __3. to let, suffer, permit: Mat.3:15; with accusative, Mat.3:15, 19:14, al.; with accusative of thing(s) and dative of person(s), Mat.5:40; with inf. pres., Mat.23:14, al.; aor., Mrk.5:37, al.; in late Gk. (M, Pr., 175f.), before ἵνα, Mrk.11:16, Jhn.12:7; with subjunct. (M, Pr., l.with; Bl., §64, 2), Mat.7:4 27:49, Mrk.15:36, Luk.6:42 (see further MM, see word). (AS)
Usage: Occurs in 133 NT verses. KJV: cry, forgive, forsake, lay aside, leave, let (alone, be, go, have), omit, put (send) away, remit, suffer, yield up See also: 1 Corinthians 7:11; Mark 7:8; Hebrews 2:8.
αυτους
autos
G846
"it/s/he"
Pron-APM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.
οδηγοι
hodēgos
G3595
"guide/leader"
Noun-NPM
A guide or leader is someone who shows others the way. This word is used in Matthew 15:14 to describe a spiritual guide. It's about helping someone navigate through life.
Definition: ὁδηγός, -οῦ, ὁ (ὁδός, ἡγέομαι) [in LXX : Est.8:1, Wis.7:15 18:3, 1Ma.4:2, 2Ma.5:15 * ;] a leader on the way, a guide: Act.1:16. Fig., ὁ. τυφλῶν, Rom.2:19; pl., Mat.15:14 23:16, 24.† (AS)
Usage: Occurs in 5 NT verses. KJV: guide, leader See also: Acts 1:16; Matthew 23:16; Romans 2:19.
εισιν
eimi
G1510
"to be"
Verb-PAI-3P
To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.
Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)
Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.
τυφλοι
tuphlos
G5185
"blind"
Adj-NPM
In the Bible, this word means blind, either physically or spiritually, as seen in Matthew 9:27 and John 9:39-41. It describes a lack of sight or understanding. Jesus often healed the blind in his ministry.
Definition: τυφλός, -ή, -όν [in LXX for עִוֵּר ;] blind: as subst., ὁ τ., Mat.9:27, Mrk.8:22, Luk.4:18" (LXX), Jhn.5:3, al. Metaphorical: Mat.15:14 23:16-26, Jhn.9:39-41, Rom.2:19, 2Pe.1:9, Rev.3:17. (AS)
Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.
τυφλων
tuphlos
G5185
"blind"
Adj-GPM
In the Bible, this word means blind, either physically or spiritually, as seen in Matthew 9:27 and John 9:39-41. It describes a lack of sight or understanding. Jesus often healed the blind in his ministry.
Definition: τυφλός, -ή, -όν [in LXX for עִוֵּר ;] blind: as subst., ὁ τ., Mat.9:27, Mrk.8:22, Luk.4:18" (LXX), Jhn.5:3, al. Metaphorical: Mat.15:14 23:16-26, Jhn.9:39-41, Rom.2:19, 2Pe.1:9, Rev.3:17. (AS)
Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.
τυφλος
tuphlos
G5185
"blind"
Adj-NSM
In the Bible, this word means blind, either physically or spiritually, as seen in Matthew 9:27 and John 9:39-41. It describes a lack of sight or understanding. Jesus often healed the blind in his ministry.
Definition: τυφλός, -ή, -όν [in LXX for עִוֵּר ;] blind: as subst., ὁ τ., Mat.9:27, Mrk.8:22, Luk.4:18" (LXX), Jhn.5:3, al. Metaphorical: Mat.15:14 23:16-26, Jhn.9:39-41, Rom.2:19, 2Pe.1:9, Rev.3:17. (AS)
Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.
δε
de
G1161
"then"
Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
τυφλον
tuphlos
G5185
"blind"
Adj-ASM
In the Bible, this word means blind, either physically or spiritually, as seen in Matthew 9:27 and John 9:39-41. It describes a lack of sight or understanding. Jesus often healed the blind in his ministry.
Definition: τυφλός, -ή, -όν [in LXX for עִוֵּר ;] blind: as subst., ὁ τ., Mat.9:27, Mrk.8:22, Luk.4:18" (LXX), Jhn.5:3, al. Metaphorical: Mat.15:14 23:16-26, Jhn.9:39-41, Rom.2:19, 2Pe.1:9, Rev.3:17. (AS)
Usage: Occurs in 48 NT verses. KJV: blind See also: 2 Peter 1:9; Luke 14:13; Revelation 3:17.
εαν
ean
G1437
"if"
COND
This word means 'if' and is used to show uncertainty or possibility, as in Matthew 6:22 and Romans 2:25, to express conditions or circumstances.
Definition: ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 317 NT verses. KJV: before, but, except, (and) if, (if) so, (what-, whither-)soever, though, when (-soever), whether (or), to whom, (who-)so(-ever) See also: 1 Corinthians 4:15; Hebrews 13:23; 1 Peter 3:13.
οδηγη
hodēgeō
G3594
"to guide"
Verb-PAS-3S
To guide means to show someone the way, either physically or by teaching. Jesus guides us, as seen in Matthew 15:14 and Revelation 7:17. It's about leading someone to the right path.
Definition: ὁδηγέω, -ῶ, (ὁδηγός) [in LXX chiefly for נוּחַ, also for דֶּרֶךְ hi., הָלַךְ hi., etc. ;] to lead on one's way, to guide: with accusative of person(s), Mat.15:14, Luk.6:39; id. before ἐπί, Rev.7:17. Metaphorical, to guide, instruct, teach: Act.8:31; before εἰς τ. ἀλήθειαν (ἐν τ. ἀ., WH, mg.), Jhn.16:13 (cf. Psa.25:5).† (AS)
Usage: Occurs in 5 NT verses. KJV: guide, lead See also: Acts 8:31; Luke 6:39; Revelation 7:17.
αμφοτεροι
amphoteros
G297
"both"
Adj-NPM
Both of two things, like in Matthew 9:17. It means two things together, a pair. The Bible uses this word to describe two people or things.
Definition: ἀμφότεροι, -αι, -α (replaces ἄμφω in κοινή, V. M, Pr., 57; used of more than two, Pr., 80; MM, VGT, see word), both of two: Mat.9:17, al. (AS)
Usage: Occurs in 14 NT verses. KJV: both See also: Acts 8:38; Luke 5:7; Matthew 15:14.
εις
eis
G1519
"toward"
Prep
This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.
Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)
Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.
βοθυνον
bothunos
G999
"pit"
Noun-ASM
This word refers to a hole or pit in the ground, like a ditch or cistern. In Matthew 12:11 and Luke 6:39, it describes a physical pit, while in other contexts it can be a metaphorical one. The word is about a deep or low place.
Definition: βόθυνος, -ου, ὁ (= βόθρος, more frequently in cl.), [in LXX chiefly for פַּחַת ;] a pit: Mat.12:11 15:14, Luk.6:39 (cf. DB, iii, 885; DCG, ii, 367).† (AS)
Usage: Occurs in 3 NT verses. KJV: ditch, pit See also: Luke 6:39; Matthew 12:11; Matthew 15:14.
πεσουνται
piptō
G4098
"to collapse"
Verb-FNI-3P
To fall or collapse can be literal, like falling down, or figurative, as in failing or stumbling, as seen in Matthew 10:29 and Revelation 8:10.
Definition: πίπτω [in LXX chiefly for נָפַל ;] to fall; __1. of descent, to fall, fall down or from: before ἐπί, with accusative loc., Mat.10:29, al.; εἰς, Mat.15:14, al.; ἐς μέσῳ, with genitive, Luk.8:7; παρὰ τ. ὁδόν, Mat.13:4, Mrk.4:4, Luk.8:5; before ἀπό, Mat.15:27, al.; ἐκ, Mrk.13:25, Luk.10:18, Rev.8:10 9:1. Metaphorical: ὁ ἥλιος, before ἐπί, Rev.7:16; ἀχλὺς κ. σκότος, Act.13:11; ὁ κλῆρος, Act.1:26; ὑπὸ κρίσιν, Jas.5:12. __2. Of prostration, __(a) of persons, to fall prostrate, prostrate oneself: χαμαί Jhn.18:6; before ἐπί, with accusative, Mat.17:6, Act.9:4; id. with genitive, Mrk.9:20; πρὸς τ. πόδας, Act.5:10, Rev.1:17; πεσὼν ἐξέψυξε, Act.5:5; of supplication, homage or worship: πρὸς (παρὰ, ἐπὶ) τ. πὸδας, Mrk.5:22, Luk.8:41, Act.10:25, al.; π. καὶ προσκυνεῖν, Rev.5:14 19:4; ptcp. with προσκυνεῖν, Mat.2:11, al.; ἐνώπιον, Rev.4:10 5:8; ἐπὶ πρόσωπον, Mat.26:39, al.; __(b) of things, to fall, fall down: Mat.21:44, Luk.23:30; of falling to ruin and destruction, Mat.7:25, Act.15:16, Heb.11:30; ἔπεσε (timeless aorist; M, Pr.,134), Rev.18:2. Metaphorical: Rom.11:11; πόθεν πέπτωκας, Rev.2:5; opposite to ἑστόναι, 1Co.10:12; to στήκειν, Rom.14:4; of virtues, 1Co.13:8; of precepts, Luk.16:17. (cf. ἀνα-, ἀντι-, ἀπο-, ἐκ-, ἐπι-, κατα-, παρα-, περι-, προσ-, συν-πίπτω.) συν-πίπτω (Rec. συμπ-), [in LXX for נָפַל, etc. ;] to fall together, fall in, etc.: of a house (cf. MM, xxiv), Luk.6:49.† (AS)
Usage: Occurs in 87 NT verses. KJV: fail, fall (down), light on See also: 1 Corinthians 10:8; Mark 14:35; Hebrews 3:17.
Study Notes — Matthew 15:14
Show Verse Quote Highlights
- Context
- Cross References
- Matthew 15:14 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Matthew 15:14
- Jamieson-Fausset-Brown on Matthew 15:14
- Matthew Poole's Commentary on Matthew 15:14
- Trapp's Commentary on Matthew 15:14
- Ellicott's Commentary on Matthew 15:14
- Adam Clarke's Commentary on Matthew 15:14
- Cambridge Bible on Matthew 15:14
- Whedon's Commentary on Matthew 15:14
- Sermons on Matthew 15:14
Context — What Defiles a Man
12Then the disciples came to Him and said, “Are You aware that the Pharisees were offended when they heard this?”
13But Jesus replied, “Every plant that My heavenly Father has not planted will be pulled up by its roots.
14Disregard them! They are blind guides. If a blind man leads a blind man, both will fall into a pit.”
15Peter said to Him, “Explain this parable to us.” 16“Do you still not understand?” Jesus asked.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 6:39 | Jesus also told them a parable: “Can a blind man lead a blind man? Will they not both fall into a pit? |
| 2 | Isaiah 56:10 | Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. |
| 3 | Matthew 23:16–24 | Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’ You blind fools! Which is greater: the gold, or the temple that makes it sacred? And you say, ‘If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.’ You blind men! Which is greater: the gift, or the altar that makes it sacred? So then, he who swears by the altar swears by it and by everything on it. And he who swears by the temple swears by it and by the One who dwells in it. And he who swears by heaven swears by God’s throne and by the One who sits on it. Woe to you, scribes and Pharisees, you hypocrites! You pay tithes of mint, dill, and cumin. But you have disregarded the weightier matters of the law: justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel. |
| 4 | Malachi 2:8 | But you have departed from the way, and your instruction has caused many to stumble. You have violated the covenant of Levi,” says the LORD of Hosts. |
| 5 | Isaiah 9:16 | For those who guide this people mislead them, and those they mislead are swallowed up. |
| 6 | Jeremiah 5:31 | The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end? |
| 7 | 2 Peter 2:1 | Now there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the Master who bought them—bringing swift destruction on themselves. |
| 8 | Isaiah 42:19 | Who is blind but My servant, or deaf like the messenger I am sending? Who is blind like My covenant partner, or blind like the servant of the LORD? |
| 9 | Ezekiel 14:9–10 | But if the prophet is enticed to speak a message, then it was I the LORD who enticed him, and I will stretch out My hand against him and destroy him from among My people Israel. They will bear their punishment—the punishment of the inquirer will be the same as that of the prophet— |
| 10 | Revelation 22:15 | But outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. |
Matthew 15:14 Summary
[Jesus is warning us to be careful about who we listen to and follow, because some people may claim to be spiritual leaders but are actually leading us away from God's truth. This is like a blind man leading a blind man, as stated in Matthew 15:14, and it can lead to spiritual danger, as seen in 2 Peter 2:1-3, where false prophets are warned against. We should be discerning and make sure that our spiritual leaders are guiding us according to God's Word, as stated in Psalm 119:105, where the Bible is called a lamp to our feet and a light to our path.]
Frequently Asked Questions
What does Jesus mean by 'blind guides' in Matthew 15:14?
Jesus is referring to the Pharisees, who claimed to be spiritual leaders but were actually leading people astray with their false teachings, as seen in Matthew 23:16 and Matthew 23:24, where Jesus condemns their hypocrisy and lack of spiritual insight.
Why does Jesus use the example of a blind man leading a blind man?
Jesus uses this example to illustrate the danger of following someone who does not have spiritual sight or understanding, as stated in Matthew 15:14, and this is reinforced in Proverbs 22:28, which warns against removing ancient boundary stones, implying that we should not follow those who would lead us away from God's truth.
Is Jesus saying that we should not listen to anyone who disagrees with us?
No, Jesus is not saying that we should ignore everyone who disagrees with us, but rather that we should be discerning and not follow those who are leading people away from God's truth, as seen in 1 John 4:1-6, where we are warned to test the spirits to see if they are from God.
How can we apply this verse to our lives today?
We can apply this verse by being careful about who we listen to and follow, and making sure that our spiritual leaders are guiding us according to God's Word, as stated in Acts 17:11, where the Bereans are commended for examining the Scriptures to see if what Paul was teaching was true.
Reflection Questions
- What are some ways that I may be following 'blind guides' in my own life, and how can I be more discerning?
- How can I ensure that I am following spiritual leaders who are guiding me according to God's Word?
- What are some potential 'pits' that I could fall into if I follow someone who is leading me away from God's truth?
- How can I be a spiritual leader who helps others to see and follow God's truth, rather than leading them astray?
Gill's Exposition on Matthew 15:14
Let them alone,.... Have nothing to say, or do with them; do not mind their anger and resentment, their reproaches and reflections, nor trouble yourselves at the offence they have taken; if they will
Jamieson-Fausset-Brown on Matthew 15:14
Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. Let them alone: they be blind leaders of the blind.
Matthew Poole's Commentary on Matthew 15:14
Ver. 13,14. Every plant may be understood of doctrines, practices, or persons. These scribes and Pharisees are a wretched generation, that are got into the sheepfold not at the door; my Father never sent them, they are crept in at the windows, they are plants got into my garden, which my Father never planted there, and they must be rooted up. Let them alone, they are incorrigible, and blinded by their own interest against any conviction or instruction: as, , Ephraim is joined to idols; let him alone: so these men are joined to their superstitious traditions; I will not concern myself with them. They are pretended leaders of the blind, , but themselves are blind. I pity the poor people, for while the blind lead the blind they both fall into a ditch. An ignorant and unfaithful ministry is the greatest plague God can send amongst a people.
Trapp's Commentary on Matthew 15:14
14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. Ver. 14. Let them alone] A dreadful doom; like that, Hosea 4:14; "I will not punish your daughters when they commit whoredom," &c. No so great punishment as not to be punished. And, Hosea 4:17; of that same chapter, "Ephraim is joined to idols, let him alone:" q.d. he hath made a match with mischief, he shall have his belly full of it. Never was Jerusalem’ s condition so desperate as when God said unto her, "My fury shall depart from thee, I will be quiet, and no more angry," Ezekiel 16:42. A man is ever and anon meddling with his fruit trees, paring and pruning, &c.; but for his oaks, and other trees of the forest, he lets them alone, till he comes, once for all, with his axe to fell them. Both shall fall into the ditch] Though the blind guides fall undermost, and have the worst of it.
Ellicott's Commentary on Matthew 15:14
(14) They be blind leaders of the blind.—It would appear from Romans 2:19 that the phrase was one in common use to describe the ideal of the Rabbi’s calling. Now they heard it in a new form, which told them that their state was the very reverse of that ideal. And that which was worst in it was that their blindness was self-chosen (Matthew 13:15), and that they were yet all unconscious of it, and boasted that they saw (John 9:41). If the blind lead the blind, both shall fall into the ditch.—The proverb was probably a familiar one (it is given in St. Luke 6:39 as part of the Sermon on the Plain), but, as now spoken, it had the character of a prophecy. We have but to read the Jewish historian’s account of the years that preceded the destruction of Jerusalem to see what the “ditch” was towards which teachers and people were alike blindly hastening. Bitter sectarianism, and wild dreams, and baseless hopes, and maddened zeal, and rejection of the truth which alone had power to save them, this was the issue which both were preparing for themselves, and from which there was no escape.
Adam Clarke's Commentary on Matthew 15:14
Verse 14. Let them alone] αφετεαυτους, give them up, or leave them. These words have been sadly misunderstood. Some have quoted them to prove that blind and deceitful teachers should not be pointed out to the people, nor the people warned against them; and that men should abide in the communion of a corrupt Church, because that Church had once been the Church of God, and in it they had been brought up; and to prove this they bring Scripture, for, in our present translation, the words are rendered, let them alone: but the whole connection of the place evidently proves that our blessed Lord meant, give them up, have no kind of religious connection with them, and the strong reason for which he immediately adds, because they are blind leaders. This passage does not at all mean that blind leaders should not be pointed out to the people, that they may avoid being deceived by them; for this our Lord does frequently, and warns his disciples, and the people in general, against all such false teachers as the scribes and Pharisees were; and though he bids men do that they heard those say, while they sat in the chair of Moses, yet he certainly meant no more than that they should be observant of the moral law when read to them out of the sacred book: yet neither does he tell them to do all these false teachers said; for he testifies in Matthew 15:6, that they had put such false glosses on the law, that, if followed, would endanger the salvation of their souls. The Codex Bezae, for αφετεαυτους, has αφετετουςτυφλους, give up these blind men. Amen! A literal attention to these words of our Lord produced the Reformation. Probably the words may be understood as a sort of proverbial expression for - Don't mind them: pay no regard to them. - "They are altogether unworthy of notice." And if the blind lead the blind] This was so self-evident a case that an apter parallel could nut be found - if the blind lead the blind, both must fall into the ditch. Alas, for the blind teachers, who not only destroy their own souls, but those also of their flocks!
Like priest, like people. If the minister be ignorant, he cannot teach what he does not know; and the people cannot become wise unto salvation under such a ministry - he is ignorant and wicked, and they are profligate. They who even wish such God speed; are partakers of their evil deeds. But shall not the poor deceived people escape? No: both shall fall into the pit of perdition together; for they should have searched the Scriptures, and not trusted to the ignorant sayings of corrupt men, no matter of what sect or party. He who has the Bible in his hand, or within his reach, and can read it, has no excuse.
Cambridge Bible on Matthew 15:14
14. blind leaders of the blind] The proverb which follows is quoted in a different connection, Luke 6:39; cp. also ch. Matthew 23:16. fall into the ditch] Palestine abounded in dangers of this kind, from unguarded wells, quarries, and pitfalls; it abounded also in persons afflicted with blindness. See note ch. Matthew 9:27.
Whedon's Commentary on Matthew 15:14
14. Let them alone — Leave them to their own inveterate folly. Their will is determined, and their purpose is fixed to ignore the truth and to deceive the people. Blind lead… fall into the ditch — A proverbial expression.
Sermons on Matthew 15:14
| Sermon | Description | |
|---|---|---|
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Holy Spirit - Part 1 by Keith Daniel | In this sermon, the preacher expresses gratitude for the opportunities to spread the word of God through tapes and videos, particularly in America. He shares a personal experience |
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(Excerpt) Changing the Word of God by Milton Green | In this sermon, the preacher emphasizes that the gospel is not meant to please our flesh, but to challenge and transform us. He warns that those who are attached to their flesh and |
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Let God Always Be Your Strength - Wedding by Erlo Stegen | In this sermon, the preacher begins by praying for the presence of Jesus, just like at the wedding of Cana where the wine Jesus provided was better than the earthly wine. The preac |
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Chosen Vessel - a Commitment to Holiness by Chuck Smith | In this sermon, the speaker emphasizes the importance of living close to God and not being influenced by the ways of the world. He refers to Paul's instructions to the Ephesians, u |
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Our Commitment to Holiness by Chuck Smith | In this sermon, the preacher emphasizes the importance of not letting Satan deceive and destroy believers. He urges listeners to be on guard and not give any foothold to the enemy. |
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Marriage Is Honourable in All by Erlo Stegen | In this sermon, the preacher emphasizes the importance of honoring and keeping marriage pure. He refers to the story of the wedding at Canaan where Jesus turned water into wine, sy |
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Debate: Eschewing Ecclesiastical Tyranny (Protestant Biblical Separation) by Greg Barrow | The sermon transcripts focus on refuting the false accusations and misrepresentations made by Richard Bacon against the Puritan Reformed Church of Edmonton. Greg Barrow, the preach |